Exegetical and Hermeneutical Commentary of Joshua 22:21
Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
21 31. Defence of the Two Tribes and a Half
21. Then the children of Reuben ] The two tribes and a half proceed to defend themselves and to shew that their object was in all respects the very reverse of that imputed to them.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 21. Then the children of Reuben – answered] Though conscious of their own innocency they permitted Phinehas to finish his discourse, though composed of little else than accusations; there was a decency in this, and such a full proof of good breeding, as does them the highest credit. There are many public assemblies in the present day which lay claim to the highest refinement, who might take a very useful lesson from these Reubenites and their associates.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Either, first, properly, each was a governor of a thousand; for there were among them divers rulers, some of tens, some of hundreds, and some of thousands; or rather, secondly, improperly, and indefinitely, i.e. of the people of Israel, which consist of so many thousands more than you, whose authority therefore you owe a reverence to. For by comparing Jos 22:14, these seem to be greater persons than those that were rulers of thousands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. Then the children of Reuben . .. answeredrepudiating, in the strongest terms, the allegedcrime, and deponing that so far from entertaining the intentionimputed to them, their only object was to perpetuate the memory oftheir alliance with Israel [Jos 22:24;Jos 22:25], and their adherence tothe worship of Israel’s God [Jos 22:26;Jos 22:27].
Jos22:30-34. THE DEPUTIESSATISFIED.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered,…. By some person whom they appointed to deliver the answer in their name:
and said unto the heads of the thousands of Israel; who were over those that were rulers of the thousands of Israel, persons of greater authority than they, being princes of the respective tribes to which they belonged.
Fuente: John Gill’s Exposition of the Entire Bible
In utter amazement at the suspicion expressed by the delegates of the congregation, the two tribes and a half affirm with a solemn oath, that it never entered into their minds to build an altar as a place of sacrifice, to fall away from Jehovah. The combination of the three names of God-El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God (Jos 22:22), – serves to strengthen the invocation of God, as in Psa 50:1; and this is strengthened still further by the repetition of these three names. God knows, and let Israel also know, sc., what they intended, and what they have done. The which follows is the usual particle used in an oath. “ Verily (it was) not in rebellion, nor in apostasy from Jehovah,” sc., that this was done, or that we built the altar. “ Mayst Thou not help us to-day,” sc., if we did it in rebellion against God. An appeal addressed immediately to God in the heat of the statement, and introduced in the midst of the asseveration, which was meant to remove all doubt as to the truth of their declaration. The words which follow in Jos 22:23, “that we have built,” etc., continue the oath: “ If we have done this, to build us an altar, to turn away from the Lord, or to offer thereon burnt-offering, meat-offering, or peace-offering, may Jehovah himself require it ( , as in Deu 18:19; cf. 1Sa 20:16). Another earnest parenthetical adjuration, as the substance of the oath, is continued in Jos 22:24. “ But truly ( , with an affirmative signification) from anxiety, for a reason (lit. on account of a thing) have we done this, thinking ( , since we thought) in time to come your sons might say to our sons, What have ye to do with Jehovah, the God of Israel? ” i.e., He does not concern you; He is our God. “Jehovah has made the Jordan a boundary between us and your sons; ye have no part in Jehovah. Thus your sons might make our sons cease to fear Jehovah,” i.e., might make them desist from the worship of Jehovah (for the infinitive form instead of the abbreviated form used in 1Sa 18:29, there are analogies in in Eze 24:3, and , Ecc 5:11, whereas is the only form used in the Pentateuch). There was some reason for this anxiety. For, inasmuch as in all the promises and laws Canaan alone (the land on this side of the Jordan, Num 34:1-12) is always mentioned as the land which Jehovah would give to His people for their inheritance, it was quite a possible thing that at some future time the false conclusion might be drawn from this, that only the tribes who dwelt in Canaan proper were the true people of Jehovah.
Fuente: Keil & Delitzsch Commentary on the Old Testament
21 Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel, 22 The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,) 23 That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it; 24 And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel? 25 For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD. 26 Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice: 27 But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD. 28 Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you. 29 God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.
We may suppose there was a general convention called of the princes and great men of the separate tribes, to give audience to these ambassadors; or perhaps the army, as it came home, was still encamped in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense. Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. They do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, nor reproach them for their rash and hasty censures, but give them a soft answer which turns away wrath, avoiding all those grievous words which stir up anger; they demur not to their jurisdiction, nor plead that they were not account able to them for what they had done, nor bid them mind their own business, but, by a free and open declaration of their sincere intention in what they did, free themselves from the imputation they were under, and set themselves right in the opinion of their brethren, to do which they only needed to state the case and put the matter in a true light.
I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and fashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not to be charged with a design to put it to any such use. To gain credit to this protestation here is,
1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, v. 22. (1.) A profound awe and reverence of God are expressed in the form of their appeal: The Lord God of gods, the Lord God of gods, he knows. Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows, which bespeaks his self-existence and self-sufficiency; he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped. This brief confession of their faith would help to obviate and remove their brethren’s suspicion of them, as if they intended to desert the God of Israel, and worship other gods: how could those entertain such a thought who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, “God knows,” have reason to fear lest they take his name in vain, for it is very unlike this appeal. (2.) It is a great confidence of their own integrity which they express in the matter of their appeal. They refer the controversy to the God of gods, whose judgment, we are sure, is according to truth, such as the guilty have reason to dread and the upright to rejoice in. “If it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships,” [1.] “He knows it (v. 22), for he is perfectly acquainted with the thoughts and intents of the heart, and particularly with all inclinations to idolatry (Psa 44:20; Psa 44:21); this is in a particular manner before him. We believe he knows it, and we cannot by any arts conceal it from him.” [2.] “Let him require it, as we know he will, for he is a jealous God.” Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion if there had been any. Note, First, In every thing we do in religion, it highly concerns us to approve ourselves to God in our integrity therein, remembering that he knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with a humble confidence to appeal to God concerning our sincerity. See 1Co 4:3; 1Co 4:4.
2. A sober apology presented to their brethren: Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides which we owe to our brethren who doubt concerning our integrity, and which we should be ready to give with meekness and fear. If our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.
3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence (v. 29): “God forbid that we should rebel against the Lord, as we own we should if we had set up this altar for burnt-offerings; no, we abhor the thought of it. We have as great a value and veneration for the altar of the Lord at Shiloh as any of the tribes of Israel have, and are as firmly resolved to adhere to it and constantly to attend it; we have the same concern that you have for the purity of God’s worship and the unity of his church; far be it, far be it from us, to think of turning away from following God.”
II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterwards, as we have reason to think that these same persons meant very honestly when they petitioned to have their lot on that side Jordan, though then also is was their unhappiness to be misunderstood even by Moses himself. In their vindication, they make it out that the building of this altar was so far from being a step towards a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the contrary, it was really designed for a pledge and preservative of their communion with their brethren and with the altar of God, and a token of their resolution to do the service of the Lord before him (v. 27), and to continue to do so.
1. They gave an account of the fears they had lest, in process of time, their posterity, being seated at such a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel (v. 24); it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themselves by this expedient. As they were returning home (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose), some of them in discourse started this matter, and the rest took the hint, and represented to themselves and one another a very melancholy prospect of what might probably happen in after-ages, that their children would be looked upon by the other tribes as having no interest in the altar of God and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their children after them should be disowned? They, by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes, to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all: So shall your children (who in their pride will be apt to monopolize the privileges of the altar) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing the Lord. Note, (1.) Those that are cut off from public ordinances are likely to lose all religion, and will by degrees cease from fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession. You take away grace if you take away the means of grace. (2.) Those who have themselves found the comfort and benefit of God’s ordinances cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as having no part in him.
2. The project they had to prevent this, v. 26-28. “Therefore, to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, we said, Let us build an altar, to be a witness between us and you,” that, having this copy of the altar in their custody, it might be produced as an evidence of their right to the privilege of the original. Every one that saw this altar, and observed that it was never used for sacrifice and offering, would enquire what was the meaning of it, and this answer would be given to that enquiry, that it was built by those separate tribes, in token of their communion with their brethren and their joint-interest with them in the altar of the Lord. Christ is the great altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him. If we can produce this it will be a testimony for us that we have a part in the Lord, and an earnest of our perseverance in following him.
Fuente: Matthew Henry’s Whole Bible Commentary
Tribal Defense, vs. 21-29
The tribes of Reuben, Gad, and half Manasseh answered the charges of their brethren with emphatic denial of wrongful intent in the building of their altar.
They called on the Lord God of gods as witness that they had no such intention as they were being indicted for. They were not rebels against the Lord, nor had they intended any transgression of His law.
In fact, the very contrary had been their purpose, to preserve the true worship of the Lord among their descendants. Their thought had been that, the Jordan being a border between themselves and the remaining tribes, and being thus cut off from the tabernacle by it, circumstances might arise to estrange their children. They had feared that the children of the western tribes might deprive their brethren of the eastern tribes from access to the tabernacle. The altar they had built was not intended to offer burnt offerings of sacrifices on, but as a memorial altar that the God of the western tribes was also the God of their tribes.
It would be a witness that the tribes were united in the worship of the Lord God of Israel. If in some future time attempt should be made to accuse their children of not worshipping the true God they could point to the great altar their fathers had erected as witness to the contrary.
Fuente: Garner-Howes Baptist Commentary
21. Then the children of Reuben, etc The state of the case turns on the definition. For the children of Reuben, Gad, and Manasseh, explain that they had a different intention, and thus exculpate themselves from the charge, inasmuch as the nature of the proceeding was quite different from what the others supposed. In not making a disturbance, (185) nor picking a quarrel for the injustice done, to them they give an example of rare modesty, which is held forth for our imitation; so that if at any time anything we have rightly done happen to be unjustly and falsely blamed by those not acquainted with its nature, we may deem it sufficient to refute the censure only so far as may be necessary for clearing ourselves. Moreover, that the more credit may be given to them, and that they may the better attest their integrity, they, by a solemn protest, put far from them the wickedness of which they were suspected. For there is force and meaning in the reduplication, The Lord God of gods, the Lord God of gods, by which they with vehemence affirm, how faithfully they desire to persevere in the doctrine of the Law, and how greatly they abhor all contrary superstitions. But as their intention was not patent to men, and every one explained it variously, according to his own sense, they appeal to the judgment of God, and offer to submit to punishment if he decide that they had attempted anything wickedly. And to prove that they are not like hypocrites who, with abandoned wickedness, appeal to God a hundred times as judge even when they are convicted in their own minds, they not only bring forward conscience, but at the same time declare, that the whole people will be witness; as if they had said, that it will be made palpable by the fact itself, that they never had any intention of devising any new form of worship; and they rightly explain, how the altar would have been unlawful, namely, if they had built it for the purpose of offering sacrifice. For the Law did not condemn the mere raising of heaps of stones, but only enjoined that sacrifices should be offered in one place, for the purpose of retaining the people in one faith, lest religion should be rent asunder, lest license should be given to human presumption, and thus every man might turn aside to follow his own fictions. We thus see how an explanation of the nature of the deed removes the detestation which the ten tribes had conceived of it. (186)
It is not strictly correct, though appropriate enough, for the rudeness of sense, to place our God above all gods. For it is impossible to compare him with others, seeing that no others actually exist. Hence, in order to avoid the apparent absurdity, some interpreters substitute angels for gods; this meaning holds in some cases, though not in all. It ought not, however, to seem harsh when he who is the one sole supreme being is called the God of gods, inasmuch as he has no equal, standing forth conspicuous above all other height, and so, by his glory, obscuring and annihilating all names of deity which are celebrated in the world. Hence this mode of speaking ought to be viewed with reference to the common sense of the vulgar.
(185) Latin, “ Quod autem non tumultuantur.” French, “ Et en ce qu’ils n’escarmouchent point;” “And in not skirmishing.” — Ed.
(186) Several Romish writers endeavored to make the most of this transaction, and think they find in the apparent sanction which it gives to the erection of an altar similar to the one on which sacrifices were offered though intended for a different purpose, an authority for their endless forms of image worship. It is scarcely possible to treat such an argument seriously, but it is surely sufficient to answer, that while the Reubenites and their associates justified the erection of their altar, by declaring in the most solemn manner, that they never intended, and were firmly determined never to employ it for religious service, the Romanists, on the other hand, erect their images for the express purpose of so employing them, and are continually extolling the imaginary benefits which this sacrilegious employment of them confers. — Ed.
Fuente: Calvin’s Complete Commentary
A Reason Given for the Altar Jos. 22:21-34
21 Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
22 The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the Lord, (save us not this day,)
23 That we have built us an altar to turn from following the Lord, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the Lord himself require it;
24 And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the Lord God of Israel?
25 For the Lord hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the Lord: so shall your children make our children cease from fearing the Lord.
26 Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:
27 But that it may be a witness between us, and you, and our generations after us, that we might do the service of the Lord before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the Lord.
28 Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the Lord, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.
29 God forbid that we should rebel against the Lord, and turn this day from following the Lord, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the Lord our God that is before his tabernacle.
30 And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words of the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.
31 And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the Lord is among us, because ye have not committed this trespass against the Lord: now ye have delivered the children of Israel out of the hand of the Lord.
32 And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.
33 And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.
34 And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the Lord is God.
11.
What was the fear of the eastern tribes? Jos. 22:24
The eastern tribes were afraid they would be forgotten by the rest of Israel. Their inheritance was east of the Jordan, and the Jordan River formed a very natural boundary between them and the rest of the people. All of the Israelites were expected to attend the three annual feasts at the Tabernacle. There were other occasions when the whole congregation would gather together, and the eastern tribes were afraid that the western tribes would neglect to send a summons to them.
12.
In what way would an altar be a witness? Jos. 22:27-28
The altar which the eastern tribes erected at the edge of the Jordan was patterned after the brazen altar which stood in front of the Tabernacle. God had instructed the Israelites to make an altar which was five cubits long and five cubits wide. It was also to be three cubits high. Around it was to be a network or a grating. It was to have a ledge on it. Four horns were to be at the four corners of the altar. The altar which the eastern tribes built must have been built according to the instructions given in Exodus 27, and anyone who saw it would know they must have been a part of the nation of Israel or else they would not have had access to these plans. In this way, they identified themselves as being a part of Israel.
13.
Why were the rest of the Israelites pleased with the explanation of the eastern tribes? Jos. 22:30
The western tribes could hardly have had any real desire to wage war against their brethren east of the Jordan, although they were willing to fight them in order to punish those who broke Gods laws. They must have been glad when they found they did not have justifiable reasons for starting a civil war. The explanation was plausible. Surely the eastern tribes had no wicked motive in building the altar, and their wanting to be remembered was understandable. All of the leaders of Israel must have heaved a great sigh of relief when they heard the explanation.
14.
What was the meaning of the name given to the altar? Jos. 22:34
The word, ed, means a witness. The eastern tribes called this altar by that name for it was indeed a witness to their being an integral part of Israel. Joshua used this same word when he erected a stone as a memorial of Israels making a covenant to serve God faithfully, Of his stone, Joshua said, Behold, this stone shall be a witness to us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God (Jos. 24:27).
Fuente: College Press Bible Study Textbook Series
‘ Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered, and spoke to the heads of the sub-tribes (thousands) of Israel, “God, the God YHWH, God, the God YHWH, he knows, and Israel, he will know, if it be in rebellion, or if in trespass against YHWH, (do not save us this day), that we have built ourselves an altar to turn away from following YHWH, or if to offer on it burnt offering or meal offering, or if to offer sacrifices of peace offerings on it, let YHWH himself require it.” ’
We should probably translate ‘El Elohim YHWH’ as ‘God, the God YHWH’ emphasising His uniqueness or as ‘God of the elohim (angels), YHWH’ stressing His greatness rather than as ‘the God of gods, YHWH’. Either way the stress is on the fact that He knows men’s minds and therefore knows that their own particular thoughts are innocent. The repetition of the name stressed the intensity of their feeling. This was the land of El, the head of the Canaanite pantheon, and here Israel claimed it for YHWH their God as the true El.
On the other hand Israel yet awaits that knowledge in the future. They have yet to learn the truth. But they will know. And what will they know? Whether they have built the altar in rebellion and disobedience to God’s Law in order to offer offerings and sacrifices on it, thus being seen as turning away from following YHWH, or not. Note the acceptance of the idea that to build an altar other than at the revelation of YHWH, in order to offer sacrifices on it, was rebellion and disobedience. Israel could not set up altars at will like the Canaanites did. Only altars in places where God had recorded His name (patently revealed Himself) were acceptable, and especially that at the central sanctuary.
Their words were doubly emphasised by expostulations – ‘do not save us this day!’ and ‘let YHWH Himself require it!’ This reveals their agitation and calls on their listeners to recognise the genuineness of their declaration by their act of calling on YHWH to punish them if they were lying.
Note again the use of eleph for sub-tribes, which could also be translated ‘thousands’. The basic idea behind ‘a thousand’ at this early date is that of a subgroup rather than a specific number. Note also the different offerings mentioned, burnt offerings, meal offerings and sacrifices of peace offerings.
Fuente: Commentary Series on the Bible by Peter Pett
The Explanation made and Accepted
v. 21. Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, v. 22. The Lord God of gods, the Lord God of gods, v. 23. That we have built us an altar to turn from following the Lord, v. 24. and if we have not rather done it for fear of this thing, saying, In time to come your children, v. 25. For the Lord hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the Lord; so shall your children make our children cease from fearing the Lord. v. 26. Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice, v. 27. but that it may be a witness between us and you and our generations after us, that we might do the service of the Lord before Him, v. 28. Therefore said we that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern, copy, likeness, of the altar of the Lord which our fathers made, not for burnt offerings nor for sacrifices; but it is a witness between us and you.
v. 29. God forbid that we should rebel against the Lord, and turn this day from following the Lord, to build an altar for burnt offerings, for meat-offerings, or for sacrifices, beside the altar of the Lord, our God, that is before His Tabernacle. v. 30. And when Phinehas, the priest, and the princes of the congregation and heads of the thousands of Israel which were with him heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them, v. 31. And Phinehas, the son of Eleazar, the priest, said unto the children of Reuben and to the children of Gad and to the children of Manasseh, This day we perceive that the Lord is among us, the entire nation, because ye have not committed this trespass against the Lord, v. 32. And Phinehas, the son of Eleazar, the priest, and the princes returned from the children of Reuben and from the children of Gad out of the land of Gilead, v. 33. And the thing pleased the children of Israel; and the children of Israel blessed God, v. 34. And the children of Reuben and the children of Gad called the altar Ed; for it shall be a witness between us that the Lord is God.
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 21, 22. Then the children of Reuben, &c.answeredThe Lord God of gods, &c. No sooner had Phinehas ended his discourse, than the president of the congregation of the two tribes and a half, to remove the suspicions that had been entertained of their faith, takes up the conference, and begins by calling God to witness the purity of their intentions. “The Lord God of gods,” they begin; in which their design is first to shew, that they worshipped no other God than Him, whom their fathers had worshipped, that great Being, who, infinitely exalted above all the creatures, is the first and original cause of every thing that exists: after which, in a noble emotion of zeal, they immediately repeat the same appellation; the Lord God of gods: which flows as it were from an ardent desire to wash off the reproach that Phinehas had just cast upon them; and is a mark of the sincerity wherewith they dared to call God to witness their fidelity in his service. These lively and emphatical modes of expression are common to all languages.
If in transgression against the Lord, save us not this day In proportion as the apologist for the Israelites of Gilead proceeds in his discourse, he speaks with more fire; displaying a soul, touched with the most sensible concern at the heavy reproach cast upon his fellow-citizens. He calls on the Deity to testify their integrity; he repeatedly invokes the Most High, and still this is not sufficient; waving, therefore, his address to Phinehas and the deputies his companions, he lifts up his voice to God immediately, and cries out with great emphasis, “O Lord, protect us not, if guilty of that revolt whereof our brethren have suspected us!” Perhaps this is one of those soft-ened expressions, which have in reality more energy than one would at first imagine: as if he had said, “May heaven punish us on the spot, if we entertained the design charged upon us.”
Fuente: Commentary on the Holy Bible by Thomas Coke
I include all these verses in one point of view, because so delightful a passage of scripture, which takes in the whole of the meek and candid answer of the accused, ought not to be broken. The thing speaks for itself, and the words are too plain, and the answer too, satisfactory, to need a comment. The opening of it is very striking, solemn, and affecting. Looking up to, and calling in for, a witness of truth, the glorious covenant Jehovah Aleim, Israel’s God, was bringing the point to a speedy issue. Pleading the purity of their intentions, and then the apparent usefulness of their designs, very properly succeeds to that appeal. And, observe, above every other reason, which they offer for the erection of this altar, that it was only an altar of remembrance, and not for use in sacrifice. Doth not this plainly show, that those tribes, in common with the rest, had an eye to one sacrifice and one offering? And to whom could this refer, but to him, who in gospel times, was to offer himself without spot to God, through the Eternal Spirit, for the salvation of his people? With an eye to this the prophet beautifully speaks: Mal 1:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jos 22:21 Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
Ver. 21. Answered, and said. ] They did not bristle and set up the crest, but sought to give satisfaction to their offended brethren. It must be our endeavour neither to give offence carelessly, nor to take offence causelessly: but to “show out of a good conversation our works with meekness of wisdom.” Jam 3:13
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 22:21-25
21Then the sons of Reuben and the sons of Gad and the half-tribe of Manasseh answered and spoke to the heads of the families of Israel. 22 The Mighty One, God, the LORD, the Mighty One, God, the LORD! He knows, and may Israel itself know. If it was in rebellion, or if in an unfaithful act against the LORD do not save us this day! 23If we have built us an altar to turn away from following the LORD, or if to offer a burnt offering or grain offering on it, or if to offer sacrifices of peace offerings on it, may the LORD Himself require it. 24But truly we have done this out of concern, for a reason, saying, ‘In time to come your sons may say to our sons, What have you to do with the LORD, the God of Israel? 25For the LORD has made the Jordan a border between us and you, you sons of Reuben and sons of Gad; you have no portion in the LORD. So your sons may make our sons stop fearing the LORD.
Jos 22:22 the Mighty One, God, the LORD, the Mighty One, God, the LORD! Here we have three of the most common names for God in the Old Testament: (1) El, which is the general name for God and seems to mean the strong One; (2) Elohim, which is the plural form of El and is translated God in Genesis 1; it can refer to angels (cf. Psa 8:5) or judges of Israel (cf. Psa 82:6); and (3) the term LORD, which seems to refer to the covenant name for God given in Exo 3:14, YHWH. The fact that these three names (cf. Psa 50:1) are repeated twice possibly refers to the Hebrew concept that when something is stated three times it becomes a superlative. This may be a way of saying the highest and only God (cf. Psa 50:1). This repetition of God’s name is meant to show the solemnity of their oath. See Special Topic: Names for Deity .
Deity is not only characterized by titles, but by His actions.
1. He knows, BDB 393, KB 390, Qal PARTICIPLE
2. may Israel itself know, BDB 393, KB 390, Qal IMPERFECT used in a JUSSIVE sense
3. save (negated conditional sentence), BDB 446, KB 448, Hiphil IMPERFECT used in a JUSSIVE sense. The implication here is save us from the attack of the rest of the Israeli army.
Jos 22:23 The eastern tribes answer in a series of CONDITIONAL SENTENCES.
1. If we have built us an altar to turn away from following the LORD
a. build, BDB 124, KB 139, Qal INFINITIVE CONSTRUCT
b. to turn, BDB 996, KB 1427, Qal INFINITIVE CONSTRUCT
2. If to offer a burnt offering or grain offering on it, to offer, BDB 748, KB 828, Hiphil INFINITIVE CONSTRUCT
3. If to offer sacrifices of peace offerings on it, to offer, BDB 793, KB 889, Qal INFINITIVE CONSTRUCT
4. Then may the LORD Himself require it, BDB 134, KB 152, Piel IMPERFECT used in a JUSSIVE sense, cf. 1Sa 20:16; 2Sa 4:11. The NIDOTTE, vol. 1, p. 723, asserts that this usage of the VERB means investigate in a legal sense.
Jos 22:24 but truly we have done this out of concern, for a reason This explanation, phrased in such strong terms, is meant to show the visiting delegation that they have totally misunderstood the reason for the altar. The altar was not meant for sacrifice, but to remind the tribes of the western bank that the three eastern tribes were also their brothers and that they should not be cut off from each other.
Jos 22:25 We see again the emphasis on training sons in religious ways, which is a recurrent theme of Deuteronomy (cf. Deu 4:9; Deu 6:20-25; Deu 11:19; and Deu 32:46).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the Altar of Witness
Jos 22:21-34
Phinehas and the ten princes did their work well. It was politic as well as true to remind the departing warriors that they could not rebel against God without involving the whole nation. So deeply did the spirit of love work in their hearts that Phinehas and his men even proposed to share the land of western Canaan with them, rather than that they should drift away from the Law of God. There was a gentleness, a desire to conciliate, a yearning over their brethren, which were quite after the mind of Christ, and which had the desired effect in a frank disavowal of any of those unworthy motives that their brethren had imputed.
So is it always. Let us lay aside the sword for the olive-branch. Before proceeding to severer measures, whether as individuals or as nations, let us ever try to restore our brethren in the spirit of meekness. Let us count it a greater gain to win a brother than to conquer him. As we grow older, may we become more mellow! Mat 18:15; Gal 6:1-5.
Fuente: F.B. Meyer’s Through the Bible Commentary
Then the children: The conduct and answer of these Reubenites and the associates are worthy of admiration and imitation. Though conscious of their innocence, they permitted Phinehas to finish his speech, though composed of little else than accusations, without any interruption; and taking in good part the suspicions, reproofs, and even harshness of their brethren, with the utmost meekness and solemnity they explain their intention, give all the satisfaction in their power, and with great propriety and reverence, appeal to that God against whom they were supposed to have rebelled.
answered: Pro 15:1, Pro 16:1, Pro 18:13, Pro 24:26, Act 11:4, Jam 1:19, 1Pe 3:15
heads: Exo 18:21-25, Mic 5:2
Fuente: The Treasury of Scripture Knowledge
The leaders of the Gileadites explained that their motive was not to use the altar to promote departure from Yahweh or the tabernacle. It was to memorialize the unity of the 12 tribes for future generations. The Israelites had, of course, erected other memorials for this purpose in the Jordan, at Gilgal (ch. 4), and on Mt. Ebal (Jos 8:30-35). However, God had not ordered the building of this altar as He had the other monuments. He had made provision for preserving the unity of the nation by calling all the males in Israel back to the tabernacle three times each year. He had also done so through the stone memorials and altars that He had ordained.
"The combination of the three names of God-El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God (Jos 22:22)-serves to strengthen the invocation of God, as in Psa 1:1; and this is strengthened still further by the repetition of these three names." [Note: Keil and Delitzsch, p. 220.]